Shubh Deepawali

Moon as godess in Astrology

The Moon as a Goddess In Vedic Astrology

The Moon cycle is divided into three parts and the Tri-Devi are seen according to the Moon phase. From Shukla Pratipad to Sukla Dashami the Moon is ruled by Durga. Dashami to Krisna Panchami is ruled by Laksmi, and Panchami to Amavasya is ruled by Kali.

In determining the Devi (goddess) according to one’s natal Moon only two forms of the Goddess are used (Durga and Kali). Laksmi is taken as the planet Venus. The Moon can be either Kali or Durga in a specific chart depending on multiple factors. All these factors have to be taken into account with the proper understanding of the factors influencing the Moon.

I.Prasna Marga

Prasna Marga says that if “the Moon is strong it is Durga and when weak the Moon is Bhadrakali, if it is weak and in a Mars sign then the Moon is Chamunda with dark attributes.”

Mythology:

Durga is a benefic form of the goddess with multiple hands riding on a tiger. She has always been and is all that is. Her physical manifestation took form when there was a demon that was so powerful that all the gods could not defeat it. All the gods put there Shakti together and gave manifestation to Durga. Shakti is a concept that cannot be translated into one word. Sanskrit is a conceptual language (not like English). One level of shakti means the female counterpart of a god, for example, the counterpart/shakti of Visnu (god of sustenance) is Laksmi who is the goddess of wealth/money. Sustenance works through wealth. Shakti also means the power/energy, and wealth is the power of sustenance. So the shakti of a god is their power/energy which is represented by their female counterpart. The weapon a deity holds is symbolic of the shakti/powers that the deity has; what it can do. So when all the gods put their shakti together, it means that all goddesses merged into one, or the power of all the gods merged into one. She has many arms and holds the weapons of all the gods, showing she has the power/shakti of all the gods. She is all gods and goddesses in one form, called Jagadambe (jagad-universe, ambe-mother = Mother of the Universe). Did She come from the gods or did they come from Her? It is an interdependent universe and She is the Universal Mother.

Kali came about when Durga became angry. Durga’s face turned black and the darkness condensed in her third eye out of which jumped Kali. So Kali is a fierce, angry form of Durga. Bhadra means auspicious, and Bhadrakali is an auspicious form of Kali.

Kali went to battle with the demons Chanda and Munda. They represent the minds state of revolving between too little and too much, constantly discontent. Kali had to become ferocious to kill these demons. When She bit their heads off, Durga said that since she had killed Chanda and Munda She would then be called Chamunda. So Chamunda is the cruel form and Kali who is a fierce form herself. She is often depicted with her ribs showing, looking very intense.

More stories and information about Durga, Kali and Chamunda can be found in the Devi Mahatmya, which is available in numerous translations.

II. Rasi

Form of the Mother when the Moon is placed in:
Aries-Chamunda- Aim Hreem Kleem Chamundaye Vicche
Taurus- Durga (Rahu Mulatrikona)
Gemini- Durga (Rahu exaltation)
Cancer- Kali (natural house of Kali)
Leo- Kali
Virgo- Durga
Libra- Kali
Scorpio- Kali (Ketu own sign)
Sagittarius- Kali (Ketu exaltation)
Capricorn- Kali
Aquarius- Durga and Her alone (Rahu’s own sign)- darkest sign of the zodiac (where the ghosts are)
Pisces- Kali (Mulatrikona of Ketu)

III. The Mother’s Mood

1) Moon going towards Ketu (Kali) or
Moon going towards Rahu (Durga)
2) Sukla Paksa- Durga
Krisna Paksa- Kali
3) Debilitated Moon- Kali
Exalted Moon- Durga
4) Conjunct day strong planets- Durga
Conjunct night strong planets- Kali
(except Mercury-strong day and night- Lalita=Lalita Sahasranam)

IV. Yogas

There are certain yogas that indicate specific goddesses. Mars with the Moon shows Chamunda, Moon with Saturn is Kali, Moon with Rahu is Durga, Moon with Mercury is Tripura/Lalita. Mars and Rahu together is called Vijaya yoga and with Moon is Vijaya Durga. This is the form of Durga worshiped on the tenth day of Navratri. It is the celebration of the goddess conquering the demon for which she was born to destroy. New Moon is associated with Kali, Full Moon is associated with Tripura Sundari/ Sodasi (as well as Laksmi).

Analysis

Factors I to IV need to be analyzed, and the strongest indications taken. To pick the devi rupa (form) for the Moon is very important, especially when the Moon is afflicted and needs to be made stronger or propitiated.

All the Planets as the Goddess

From the Arudha Lagna, all planets can be seen as different forms of the Goddess. The Arudha Lagna is Maya, which is Shakti. From Arudha there is only Kali or Durga (no bhu shakti-laxmi). The two fold division is ruled by the Moon; Durga- Sukla paksa, Kali- Krisna Paksa, (Three fold division is ruled by Jupiter). Shiva is worshipped from the lagna (Sun karaka), Visnu is worshipped from the pakalagna (Jupiter karaka), and Shakti is worshipped from Arudha Lagna (Moon karaka).

To use this system properly it is imperative that one understands the houses from the Arudha Lagna (Maya). When this is fully understood then the planet can be either Nila Shakti (Kali) or Sri Shakti (Durga).

Planets according to Sri Shakti: Navadurgas
Sun-Shaylaputra (daughter of the Mountains)
Moon- Mahagauri (The Great White Mountains)
Mars- Skandamata (Mother of Lord Skanda)
Mercury- Katyayani
Jupiter- Brahmacharini
Friday- Kushmandi
Saturn- Kalaratri
Rahu- Chandraganta (bell of the Moon)
Ketu- Siddhidatri (giver of siddhis)

Links with more information about the Navadurga.
NavaDurga
Durga Puja

Planets according to Nila Shakti: Mahavidyas
Sun- Matangi
Moon- Bhuvaneshvari
Mars- Bhagalamukhi
Mercury- Tripura Sundari
Jupiter- Tara
Venus- Kamala
Saturn- Kali
Rahu- Chinnamasta
Ketu- Dhoomavati
Lagna- Bhairavi

Remember, if you use the wrong goddess, it is dangerous. In western culture, everything dangerous has been thrown out, so the westerner generally doubts that the goddess can be harmful, but remember she is Shakti, Prakritti, she is Nature. If you play with Nature, it plays with you. Play with it right and you will be well, play wrong and know that water drowns and fire burns, Jai Mata.

Vimshottari dasa is connected to the Arudha Lagna (the Moon and perception). The mahadasa is ruled by the Sun, and the Moon rules the antardasa. The antardasa is very important to interpret from the Arudha Lagna, and it is the crucial place to apply Shaktis. Determine where and how the antardasanath is placed from the Arudha Lagna. This is used to indicate which goddess to use for which antar dasa (time period of the life).

Conclusion:

The Goddess is very important in one’s life. She is that which gives us direction (gati) in life. From the Moon, the Goddess guides the mind in the right direction. From the planets, the Goddess is uplifting (Durga) or purifying (Kali) the planets and their effects. One should be competent in reading a chart and understand the deities and what they will do before recommending these goddesses as remedies. The worship of the Goddess is very powerful and gives results quickly, relative to the indications of the chart.

This knowledge comes from the astrological traditions in the state of Orissa. In East India (Orissa, Bengal, Assam), there are many ancient traditions of goddess worship still fully alive.

Durga Pooja

Durga is a wrathful form of Parvati (consort of Shiva). She is represented with many arms with a weapon in each hand, shown sitting astride her mount, the lion, holding celestial weapons. Though popularly She is depicted with ten hands, but other of her popular forms present her with four, six, eight, sixteen, eighteen, and even, a thousand hands. Her face always remains calm and gentle. As Durga, the Goddess is ''beyond reach'' or ''inaccessible''. She is Devi Mahishasuramardini (Goddess Killer of the Buffalo Demon) who appears to her devotees as both saumya (gentle and mild) and ghora (frightful and terrible). According to Skanda Purana, she is none other than Parvati who takes on the role of warrior at Siva’s request to kill a giant demon. The demon cannot be killed by any of the gods because he is protected against the torments of any male by a special boon. Thus Parvati alone is able to kill him, and in doing so, the goddess is named Durga. The demon then takes the form of a buffalo, an apparition that again appears in the famous Devi-Mahatmya tale of the slaying of Mahishasura, the buffalo demon (mahisha means buffalo).

The story from 'Markandeya Chandi'
("Mahishasur-Vadh" or 'The Killing of Mahishasura'-episode from the book):

All the gods, headed by Lord Brahma, came over to Kailasha (a peak in the Himalayas), where Lord Vishnu and Lord Shiva were busy in divine conversations. They narrated the whole story of how the demon-king Mahishasura dethroned Indra from the heaven. They added that, the demon is severely putting an end to the devotees of Vishnu and Shiva, by killing them cruelly. The Asura (demon) wants all in the universe to worship him as god, and not anyone else. First, There's no yajna (worship through divine fire in the altar) for long, and the gods of heaven are leading a life in disguise in the mountain caves, away from the clasp of Mahishasura. Hearing the story, the faces of Vishnu and Shiva turned red in wrath. Their faces glowed up. A sudden effulgent, fiery glow came out of their faces, and at a single point, the energy, the 'jyoti' (divine glow and aura), of all the gods coalesced and formed a gigantic mountain of fire. Soon, this 'jyotipunjah' (heap of 'jyoti') took the form of a young woman. She had the complexion of molten gold, and her 'jyoti' touched the heavens high above. Her face was from the light of Shiva. Her ten arms were from Lord Vishnu. Her legs were from Lord Brahma. Where as, her hair from Yama, her hips from the force of the goddess Earth, her breasts from the Moon-god, and so on. The dispossessed gods were drawn to Durga. They praised her and gave to her their divine gifts: Pinakadhrik (Shiva) gave her a trident - "Trishula". Lord Vishnu gave her a disc - "Chakra". Varuna, the god of water, gave her a conch - "Shankha", and the god of fire gave her a missile. From the wind, Vayu, she received arrows. The king of gods, Indra, gave her a thunder-bolt, and the gift of Indra's white-skinned elephant Airavata was a bell, or "ghanta". From Yama, the god of death, Durga received a rod - "Kaaldanda", and from the Ruler of Waters she was given a noose - "Paash". Durga received many other precious and magical treasures -- gifts of jewels, new clothing, and a garland of immortal lotuses for her head and breasts. Heaven's architect Vishwakarma gave her a bright axe and magic armor. God of the Himalayas, Himavat, gave her jewels and a magnificent lion to ride into battle as her mount ("vahan"). Now equipped with the fearsome weaponry of the gods and dressed in golden armor and jewels she set off, seated gracefully upon that lion. His thunderous roars shook the three worlds. Oceans boiled and surf poured overland. Continents were torn at their granite foundations as whole new chains of mountains rose, while older ranges crumbled, cracked, and gave way to dust in a thousand landslides. Seeing these cataclysms rippling in waves through all the three worlds, Mahishasura and his demon allies found their attention drawn from heaven to Earth. Though confident of their power and control in heaven, even the conquering demon host could not help being awestruck.

The demons had little time to admire the radiant visage of their new adversary, for soon she engaged them on the battlefield. First the army of Chikasura and then that of Chamara, Mahishasura's chief commanders were met. They were destroyed in a great battle. At first, confident of his overwhelming power, Mahishasura held in reserve his personal demon army. But seeing the setbacks being dealt his commander's troops on every side, it soon became obvious to Mahishasura that even his personal guard must be completely committed or he would surely be cast out of heaven. Or worse. Onto the battlefield swarmed that most elite and despised assemblage, with its gruesome hordes of infantry gleefully wielding their unearthly collection of dark iron axes and halberds, gorey bludgeoneers side by side with squadrons of demon-archers. Leading this evil array in its mad and desperate charge were thousands of charioteers and cavalry of horses and elephants. Surrounded by chants of praise, the blowing of horns the beating of drums and songs of worship Durga roamed the battlefield on her mighty lion. From her divine breath her army was constantly replenished with new warriors, each able, brave and resolute. With her bell she confused the demons, and many were dragged away bound and chained. With her divine sword she cut them to bits. So many demons and elephants and horses died that a river of blood flowed across the battlefield. The ground was left littered with the broken limbs and body parts of the defeated demon army. Durga was then attacked by the demon commanders, who were all killed immediately, and without mercy.

Mahisha, the king of the demons and usurper of the throne of heaven, was shocked and enraged by the disastrous events on the battlefield. He reverted to his own form, a buffalo, and charged about on the battlefield. He ran wildly at Durga's divine soldiers goring many, biting others and all the while thrashing with his long, whip-like tail. Durga's lion, angered by the presence of the demon-buffalo, attacked him. While he was thus engaged, Durga threw her noose around his neck. To escape this trap, Mahishasura discarded the buffalo and assumed the form of a lion. Durga beheaded the lion, and the demon escaped in the form of a man. Without hesitation, Durga dispatched the man with a flight of sharp arrows. Mahishasura and Lion Yet again the demon escaped, and this time took the formidable shape of a huge elephant, which battered Durga's lion with a tusk. With her sword Durga hacked at the tusk until it too was broken. Weakened, the demon reverted once more to his own form the wild buffalo. He retreated into the mountains where he hurled boulders at Durga with his horns. The Mother of the Universe drank the divine wine, gift of Kuvera. She said:

"Garja garja Kshanam moorha, madhu yavat pivamyaham |
Mayaa twayi hatehtraiva, garjishyantyashu devatah ||"

--- Take thou time to squall and scream as long as I don't finish up my divine wine, o, foolish Mahishasura! I will soon slain you (after I finish my drink), and the gods of heaven would burst in the joy of victory.

Immediately after this, the goddess jumped onto Mahishasura, pushing him to the ground with her left leg. She grasped his head in one hand, pierced him with her sharp spear held in another, and with yet another of her ten hands she wielded her bright sword, beheading him. At last he fell dead, and the scattered surviving remnants of his once invincible army fled in terror. The gods returned to heaven, and along with the sages of the earth, they sang praises to the Goddess Durga. Henceforth, and to this day, the Goddess Durga is worshipped by all the gods in heaven, and all human beings on earth. As he requested, Mahishasura is there too--frozen in his moment of final defeat, impaled by Durga's spear and prostrate beneath her left foot.

Glory of the Goddess

Once in the land of the gods, a huge and terrible battle raged for hundreds of years. The gods were finally defeated, kicked from their celestial abode by the terrible leader of the demons, Mahishasura. The gods, who had fought the battle and lost, appeared before the greatness of Brahma, Vishnu and Siva, explaining their defeat. The major gods became furious, and from their faces ''came forth a great fiery splendor, and also from the...bodies of all the gods, Indra and others...and it congealed into a single form''.

Quote Thomas Coburn’s translation of the Devi-Mahatmya at this point will give a feel for the power of the tale of Durga’s appearance: A stupendously fiery mass like a flaming mountain the gods saw there filling the firmament with flames. That matchless splendor, born from the bodies of all the gods, came together in a single place, pervading all the worlds with its lustre, and it became a woman...Devi bellowed aloud with laughter over and over again. The entire atmosphere was filled with her terrible noise, and from that deafening, ear-shattering noise a great echo arose. All the worlds quaked, and the oceans shook. The earth trembled, and the mountains tottered. The gods, utterly delighted, cried, "Victory!" to the one who rides on a lion.

The Stories of Sati and Parvati

What appeals to me the most about Hinduism is that one is allowed to doubt and question. In fact you will be surprised to learn that most of our scriptures are entirely conversations And discussions between Master and disciple. The Bhagavad Geeta would not have been a Scripture of such excellence, in terms of knowledge and wisdom if, Arjun would not have challenged and questioned and questioned Krishna’s word over and over again. It is only in the last Chapter that Arjun asserted: ‘Nashto Mohaa...’ Arjun stated that his delusion was destroyed through the Lord’s Grace, He claimed that his doubts were now gone and he professed that he would now act according to Krishna’s advice. Note, that not once did Krishna express His displeasure at Arjuna’s constant arguments. The Ramayan starts with Sati , the consort of Lord Shiva wondering and questioning. She said to Shiva that she could not agree that Shri Ram was the Lord God Himself in whom Shiva had such intrinsic faith. How could Shri Ram be so disconsolate, when he lost Seeta and could not find her? How could he tearfully ask every tree and shrub where Seeta was? Sati scoffed and wondered aloud. Though Shiva explained that that was the (Leela) sport of the Lord, Sati wanted to test it out for herself. So Sati impersonated Seeta and planted herself near Shri Ram. The latter addressed her as ‘Ma’ Sati had not managed to deceive the Lord Shri Ram. When Shiva asked Sati about her whereabouts, she lied to him.

It is said that Shiva, when he learnt that she had impersonated Devi Seeta, could not accept her as a sexual mate. Shiva had nothing against the fact that she doubted or that she questioned. He was against her impersonation. The above is what we are mostly guilty of. We pretend to be that which we are not. That leads to lies, to those who we love And who have so much trust in us. We not only deceive others but ourselves. It is the above trespass that makes us incarnate again for another try. That is the point that I am trying to make. The above is one of the reasons why Sati had to return as Parvati in her next incarnation. As Parvati, she again showed a desire to learn about the feats and greatness Of Shri Ram. Shiva, this time round was happy to comply with Parvati’s Divine Desire. That is how the Great Narration of the Ramayan began.

Once again there was a Divine Plan in action. One more time for the benefit of Humanity. This story appears in the Shiva Puraanam:-
Sati’s father, King Daksha performed severe penance for 3000 years. The pleased goddess manifested before him and promised to take birth as his daughter Herself. When Sati or Gauri as she was named, grew up, she performed intense penance to attain Shiva as her husband. Daksha was not very happy at Sati’s choice of husband. So Daksha did not invite Shiva and Gauri (Sati) to a great Yagna (Spiritual sacrifice) that he was about to perform. Sati, noting that all the celestial vehicles were headed towards her father’s place, felt peeved at the fact that she had received no invitation. She insisted on attending the function anyway, despite the disapproval of Shiva. When Sati entered her parental palace, her father Daksha ignored her. To add insult to injury, Daksha proclaimed that his other daughters and their husbands were finer and more distinguished than Sati and Shiva and as such were more worthy of honour than Sati and Shiva. The Goddess Sati approached the Sadas (The area of the site of sacrifice where the main priests sit.) She thundered: "Let all those who sit here give ear to the Mistress of the Universe. My husband, the Lord of Lords has been insulted for no good reason. No fault exists in Him. It is claimed in the Scriptures that those who steal knowledge, those who betray a Teacher and those who defile the Lord are great sinners and ought to be punished".

After uttering these words, the offended Goddess threw herself in the glowing sacred fire. Daksha’s Yagna had been desecrated. A celebration turned into a funeral. The invitees disappeared afraid that they could be avenged. Shiva was enraged on learning that his wife had sacrificed herself. He created a being called Veerbhadra by tearing a lock of his hair. Mighty Veerbhadra tore off King Daksha’s head and tossed it into the same sacrificial fire. However because it was proclaimed that the Yagna should not be left incomplete, the head of a sacrificial goat was placed on Daksha. Lord Shiva was very sad at the death of Sati. He began to wander in the three nether worlds carrying the dead body of Sati in his arms. So violent was his stride that the universe began to tremble and there was suffering everywhere. In order to break this attachment of Shiva and to save the universe, Vishnu shot some arrows from his bow and cut the corpse of Sati into fifty one pieces. The pieces fell in 51 different parts of the country. These are known as Shakti Pithas.

And so the Great Goddess is born, ready to fight the enemies of the gods. In her battle with the demons, she easily wins, and must finally confront the general, Mahisha himself. For this battle she is called Chandika, ''The Violent and Impetuous One'', in part because Mahisha so infuriates her by changing form every time she attempts to kill him. The goddess charges and he changes into a lion. She cuts off his head, and he emerges from that body as a man, armed for battle. She kills him, and an elephant appears in his place. She chops off the trunk, and the buffalo is once again before her. Needing something to channel her focus, Chandika drinks her fill of wine and becomes intoxicated. She laughs at Mahisha as he roars and throws mountains at her during her break. She yells at him that soon it will be the gods who are roaring over his death and defeat. Downing her last gulp, the goddess leaps across the battlefield at Mahisha, stands upon his neck to stop him from changing into any other form, pierces him with her spear and chops off his head. She is indeed victorious with this manoeuver, and the gods sing her praise. She so loves their devotion that she tells them she will come again to their aid if they merely call. With this boon, she disappears.

The most detailed and glorious tale of Durga’s battlefield prowess comes when the gods, who remember her earlier promise, again call upon her. This time, She is asked to defeat the demons Sumbha and Nisumbha (two brothers). These demons had somehow managed to amass so much power that they deprived the gods of sacrificial offerings for a long time. This caused the gods tremendous stress because the offerings are what sustains their purpose-if they are not honored, they are depotentiated. This had been going on for so long that none of the gods could live in heaven any longer. The gods therefore sung out to the goddess, praising her for all things, hoping that she would help save them a fate of anonymity. When called, She came in her most beautiful aspect as Ambika. When Sumbha’s generals, Chanda and Munda, saw her, however, they immediately reported back to Sumbha of her splendor. They told him that she would be most worthy of his favors. Sumbha, being vain and wanting all things of beauty for his own, decided to have his minions ask for her hand in marriage on his behalf.

The generals then go to the goddess, but she tells them of a vow taken in her youth to only marry the one who can defeat her in battle. Upon hearing this from his emissaries, Sumbha is angry to think that a ''mere woman'' would thus suggest challenging him. He calls another of his generals, Dhumralochana (Smoky-Eyes), and tells him to take sixty thousand of his forces, grab the woman by the hair and return her to him. Dhumralochana goes forth to Chandika and at first tries to persuade her to come peacefully to Sumbha. She is not so inclined, and when Dhumralochana attempts to attack her, Chandika turns him and his battalions to ashes. The goddess is not easily had. Sumbha quickly hears about his general’s defeat. He is so filled with hatred and desire to overcome and possess the goddess that he next summons Chanda and Munda, his most trusted officers. These two, acting on their commander’s request head off with the rest of the demon entourage and find Chandika in the Himalayas. They immediately begin firing arrows at her, and with this, the goddess lets her rage be known. She turns black in anger and fury, and from her brow, Kali emerges. This emanation of the goddess is her most fierce and gruesome.

She is depicted as emaciated, with red eyes, protruding tongue set for lapping up blood, black countenance, and wild, long, disheveled hair. She carries multiple weapons, a skull-topped staff, and emits alternatively hideous shrieks and deafening roars. Her only clothing, if any, is a tiger-skin wrapped about her waist, and she wears as ornaments a garland of freshly severed human heads and dead infant earrings. Kali easily slays the generals and offers their heads to Chandika, who then names her Chamunda, or slayer of Chanda and Munda. Then, both Chandika and Kali set out to kill Sumbha and his remaining armies.

The gods at this point send their power, or shakti, to the aid of the goddesses. Together, these forces, along with the sakti of Chandika, called Aparajita, decimate all foes while those demons still able to do so flee the battleground in terror. One demon though, named Raktabija (Blood Seed, or Drops of Blood), comes forward again to fight. He has the special gift of being able to multiply wherever one of his drops of blood falls upon the earth. But Chandika and Chamunda team up to defeat him. Chandika lances the demon, weakening him, while Chamunda laps up his blood before it can reach the ground, thus ensuring his death. Now, only Sumbha and Nisumbha are left to challenge the goddesses. To make a long story short, however, devi withdraws Her emanations back into herself, kills Nisumbha first and renders Sumbha powerless, finally destroying him with one fatal pierce of her spear. The Goddess is yet again victorious.

Goddess Durga and a few of her various forms:

Goddess Durga is possibly one of the most powerful of all Indian Goddesses. She is worshipped in numerous forms and personas. The Goddess is seen by many of her devotees to be the supreme deity, as powerful as the supreme male deity. Although many Goddesses have consorts, Goddess Durga is independent. One of the many popular images of Goddess Durga is that of her slaying a demon. This is the buffalo demon Mahishasura who, upon being slayed by the Goddess, begged her forgiveness, and asked that he too be worshiped along with her. As a result, three of her forms often depict her slaying the demon, or with the demon at her feet.

Kali

According to Legend, Durga is a fierce Goddess and she created Goddess Kali to help her in her battles. As Kali, she is the destroyer of all evil. She is black, and wears a garland of skulls around her neck. Kali was created to destroy the demon Raktavera. If a drop of his blood would spill on the floor, another demon would sprout forth from this drop. Unknowingly, Goddess Kali attacked Raktavera, and soon she was surrounded by numerous demons or asuras. Kali then went on to swallow the asuras. She then pierced Raktavera with a spear, and drank his blood as it gushed out, until not a drop of blood was left. The blood-smeared image of Kali which is often seen in pictures and in temples depicts this scene.

Kaushiki and Chamunda

When two demon brothers, Shumbha and Nishumbha, forcibly drove the gods out of heaven, they prayed to the mother Goddess to help them. Parvati heard their prayers when bathing, and shed her skin to create the beautiful Kaushiki. Kaushiki was spotted by Chanda and Munda, two assistants of Shumbha and Nishumbha. Chanda and Munda were astounded by her beauty, and praised her to Shumbha and Nishumbha, who sent a message via Chanda and Munda that she marry them. A battle then assumed, and Kaushiki wiggled her eyebrows. Out of her third eye sprung an elderly black Goddess, who slayed Chanda and Munda and brought them to Kaushiki. Kaushiki was pleased at her work, and bestowed on her the name of Chamunda. Chamunda is a persona of Goddess Kali. While Goddess Kali is young and may be portrayed as beautiful, Chamunda is portrayed as old and frightening. Kaushiki then killed Nishumbha and when she defeated Shumbha, the other personas merged into Kaushiki, and she killed Shumbha

Mahamaya

Durga is also equated with the Goddess Mahamaya, the creator of illusion and attachment. According to legend, Goddess Mahamaya once granted a boon to two demons of choice of death. These two demons then started disrupting the universe. Lord Vishnu tried to slay them, but could not as they were protected by the boon. He then approached Mahamaya for help. Using the power of illusion, she tricked the demons into helping Lord Vishnu to kill them. However, they laid forth the condition that he did so only where there be no earth, water, air, ether, mind, intelligence or false ego. Taking this opportunity, Lord Vishnu squashed the two demons on his thigh, since Lord Vishnu's was a transcendental body.

Markandeya Chandi or Durga-Saptashati

The 'Durga-Saptashati', or 'Markandeya Chandi', or 'Devi Maahaatmya' is a 700-verse poem ("Saptashati"), and a part of the Markandeya Puraana. It is auspicious to read the Devi Mahatmya Katha on or before Dassera, but the same can also be read any time.

The best technique for the achievement of 'Moksha' is worship. Moksha consists of the march of the human soul to its freedom. Freedom from what? It is freedom from desires that goad a man from birth to death and the dissatisfaction that results despite their fulfillment. The object of any form of worship is the attainment of Divine Grace. The Devi Mahatmya is a brilliant poem in Sanskrit, that describes the three stages of transformation of the obstacles that a human soul encounters in the journey towards freedom. What are these obstacles?

• Desire and anger.
• Restlessness of the mind.
• Ignorance.

The narration starts with the story of king Suratha. He is dejected because he has been defeated by his enemies. He lands up in the hermitage of Sage Medha. There he meets a merchant called Samadhi. Samadhi had not only lost his wealth but his own family, as the latter has turned him out. Both Samadhi and king Suratha are confounded at the fact that their mind keeps reverting to the very family and circumstances that have been the cause of so much sorrow in their lives. They both request Rishi Medha to throw light on this mysterious aspect of the mind. The Sage replies that this sorrow that they were experiencing was due to the veiling power of the Divine Mother which is called 'Maya'. This delusion emanates from the Lord Himself. It is through this power that the Lord creates, preserves and dissolves back everything into its Pure State. It is depicted in the Devi Mahatmya that Ma Durga, Ma Kali, MahaLaxmi and MahaSaraswati are not different. They are three separate aspects of the same 'Shakti' energy.

MADHU AND KAITABHA

Once Lord Vishnu withdrew His power of Maya and went into a Yoga Nidra (sleep). The whole Universe at that time was dissolved in the causal waters. Brahma, the creative power of the Lord had also gone to sleep. The earth had been broken up and was floating around in the causal waters, These pieces of dirt lodged themselves in the ears of the Lord. He swept these out with His fingers. That dirt, because of the Lord's touch sprang into life and became enormous demons 'Asuras'. They were called Madhu and Kaitabh. They attacked Brahma. The latter invoked the Divine Mother to wake Vishnu. The Lord took the Asuras and placed them on His thighs and cut their heads off. The Lord then created the earth with the fat (Medas) of the demons. That is the reason for the earth being called 'Medini' It is believed that the earth is situated in the thighs in the Cosmic Body of the Lord. It is interesting to note that the earth was created again from the fat of the same demons, Madhu and Kaitabh.

RAKTABEEJA

Hearing the news of the death of Chanda and Munda, the infuriated King Sumbha mobilised the Asuric forces and surrounded the Mother from all sides. Then, from the Great Devas (Spiritual Beings) emerged Powers which entered the Form of the Mother.

• From Lord Vishnu emerged the power of Vaishnavi, and subforms from His 'avatars' - Vaaraahi and Naarasimhi.
• From Brahma, emerged the power called Brahmaani.
• From Lord Shiva, emerged Maheshwari and Veer Bhadra.
• From Lord Shiva's son Kartikeya (or Kumar), emerged the power of Kaumari.
• From Indra emerged the power of Aindri.

Raktabeeja was the son of Krodhaavati, the sister of Shumbha and Nishumbha. Krodha means anger. Raktabeeja was an Asura who enjoyed a unique blessing. If a drop of blood were to drop from his body and touch the earth, then a demon of his might and form would spring from it. So if he were to get wounded during battle, the drops of blood would give rise to a thousand demons like himself. It is for the above reason that Kali spread her tongue so that she could suck Raktabeeja's blood before it touched the earth. Raktabeeja fell on the ground dead as his body was completely drained of blood.

SHUMBHA AND NISHUMBHA

Finally Sumbha and Nisumbha were slain by Devi Mahasaraswati. Mahasaraswati stands for knowledge and Wisdom. Knowledge and Wisdom are forever victorious over Ignorance and delusion. The first 3 days of 'Navratra' are dedicated to 'Ma Kali' to annihilate the enemies within The next 3 days are dedicated to 'Ma Laxmi' and the last 3 days are dedicated to Ma Saraswati. After 9 days of struggle, Ma Durga beheaded Mahishaasura on the 10th day. This victorious day is called Vijaydashmi. On this day Shri Ram killed the 10 headed Ravana. This day is known as Dassera. On the 10th day a Bonfire is lit to burn the Self arrogating Ego. So on this Vijaydashmi day or call it Dassera if you wish let us also sound the bugle of Victory over our struggle with our base nature tendencies. But how do we do that? Lord Krishna advises the Spiritual seeker in the Geeta, "Verily this divine Maya of mine made up of the three gunas is difficult to cross over. Those who take refuge in Me, they alone cross over it" ~ Bhagwat Geeta - VII-14.

Shivratri

Shivaratri

Maha Shivaratri is celebrated throughout India. It is particularly popular in Uttar Pradesh. Maha Shivratri falls on the 13th day of the dark half of 'Phalgun' (February-March). The name means "the night of Shiva". The ceremonies take place chiefly at night. This is a festival observed in honor of Lord Shiva and it is believed that on this day Lord Shiva was married to Parvati. On this festival people worship 'Shiva - the Destroyer'. This night marks the night when Lord Shiva danced the 'Tandav'. In Andhra Pradesh, pilgrims throng the Sri Kalahasteshwara Temple at Kalahasti and the Bharamarambha Malikarjunaswamy Temple at Srisailam.

About The Lord

Shiva - the word meaning auspicious - is one of the Hindu Trinity, comprising of Lord Brahma, the creator, Lord Vishnu, the preserver and Lord Shiva or Mahesh, the Destroyer and Re-Producer of life. Shiva is known by many names like "Shankar", "Mahesh", "Bholenath", "Neelakanth", "Shambhu Kailasheshwar", "Umanath", "Nataraj" and others.

For few people, Shiva is "Paramatman", "Brahman", the Absolute, but many more prefer to see Shiva as a personal God given to compassion for his worshippers, and the dispenser of both spiritual and material blessings. Related to the Absolute concept is Shiva as "Yoganath" meaning the Lord of Yoga, wherein he becomes teacher, path and goal. As such he is the "Adi Guru" or the Highest Guru of 'Sannyasins' who have renounced the world to attain the Absolute.

He is the most sought-after deity amongst the Hindus and they pray to him as the god of immense large-heartedness who they believe grants all their wishes. Around him are weaved many interesting stories that reveal His magnanimous heart. Not only this, but these stories and legends also enrich the Indian culture and art.

Time is invisible and formless. Therefore Mahakal Shiva, as per the Vedas, manifested himself as "lingumM" to make mankind aware of the presence of Eternal Time. That day when Shiva manifested himself in the form of "lingum" was the fourth day of the dark night in the month of 'Magha' i.e. February-March. Maha Shivratri continues to be celebrated forever and ever.

The Story Of King Chitrabhanu

In the Shanti Parva of the Mahabharata, Bhishma, while resting on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows:
Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.

The sage asked the king the purpose of his observing the fast. King Chitrabhanu explained that he had the gift of remembering the incidents of his previous birth. The king said to the sage that in his previous life he was a hunter in Varanasi and his name was Suswara. His only livelihood was to kill and sell birds and animals. One day while roaming through forests in search of animals he was overtaken by the darkness of night. Unable to return home, he climbed a tree for shelter. It happened to be a Bael tree. He had shot a deer that day but had no time to take it home. So he bundled it up and tied it to a branch on the tree. As hunger and thirst tormented him, he was kept awake throughout the night. He shed profuse tears when he thought of his poor wife and children who were starving and anxiously waiting for his return. To pass away the time that night he engaged himself in plucking the Bael leaves and dropping them down onto the ground.

The next day he returned home and sold the deer and then bought some food for himself and his family. The moment he was about to break his fast a stranger came to him, begging for food. He served the food first to stranger and then had his own.

At the time of his death, he saw two messengers of Lord Shiva. They were sent down to conduct his soul to the abode of Lord Shiva. He learnt then for the first time of the great merit he had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. The messengers told him that there was a Lingam at the bottom of the tree. The leaves he dropped fell on the Lingam. His tears, which had shed out of pure sorrow for his family, fell onto the Lingam and washed it and he had fasted all day and all night. Thus, he unconsciously worshiped the Lord.

At the conclusion of the tale the King said that he lived in the abode of the Lord and enjoyed divine bliss for long ages and now he has reborn as Chitrabhanu.

The Festivity

People observe a strict fast on this day. Some devotees do not even take a drop of water and keep a vigil all night. The Shiva Lingam is worshipped throughout the night by washing it every three hours with milk, yogurt, honey, rose water, etc., while the chanting of the Mantra "Om Namah Shivaya" continues. Offerings of Bael leaves are made to the Lingam as Bael leaves are considered very sacred and it is said that Goddess Lakshmi resides in them.

Hymns in praise of Lord Shiva, such as the "Shiva Mahimna Stotra" of Pushpadanta or Ravana's "Shiva Tandava Stotra" are sung with great fervor and devotion. People repeat the 'Panchakshara' Mantra, "Om Namah Shivaya". He, who utters the names of Shiva during Shivaratri, with perfect devotion and concentration, is freed from all sins. He reaches the abode of Shiva and lives there happily. He is liberated from the wheel of births and deaths. Many pilgrims flock to the places where there are Shiva temples.

Maun

What are the advantages of Mouna or the vow of silence? 
Should I also observe?

ANSWER: Observe Mouna for a couple of hours daily at any time that suits you. Try to speak little at other times. Avoid unnecessary conversations. Don't talk harsh words and obscene language. Talk sweetly and gently. You must have perfect control over speech. Control over speech means control of mind. The organ of speech, Vak Indriya, is a great distractor of the mind. Mouna gives you peace. It removes anxieties and quarrels. It develops your will power. It conserves energy. It reduces the force of Sankalpa or the thought-current.

Mata Stotram

|| Om Namahschandikayah ||

Jai Mataji Ki. Humne Navratri ke pavaan avsar par, humare apartment main rojana Mata Navdurga ka Paath kiya. Hum roj Mataji ke Kavach, Argala Stotram, Kilak Stotram, Kunjika Stotram, Saptashloki Durga Path, Durga Chalisa, Aarti aur Ek adhyay Saptashati ka roj paath karte the. Sunday, October 2, 2005, ko humne humare apartment par Saptashati ke paath ka aayojan kiya. Humne sabhi ko aamantrit kiya tha. Kuch mitra log aaye. Paath kari 2 ghante chala. Sabhi ko bahut acha laga.

Maa Kali

The goddess of transformation (Kali): The Sanskrit word kali literally means time. Kali is the feminine of the word for time which is the Masculine is Kala, time as we all are forced to understand, is the foremost of the powers which governs the universe. In its essential nature time is eternity itself, perpetual changeless duration. Everything changes But change itself this perpetuity or immutability in duration is the Secret message of time. Ultimately time is being itself the unborn, Uncreated, undying, absolute reality. Time is both creation & destruction. Time is working out of cosmic intelligence. It is the very breath of cosmic spirit.

Kali is dark blue in color and wears a garland of skulls. She has her Long tongue sticking out and is laughing. Sometimes instead of a tongue she has two fangs. Kali has four arms and holds a head chopper in one Hand and a severed head dripping blood with the other. With her other two hands she makes the mudras of bestowing boons and dispelling fear. She wears a skirt made of human arms. Kali is portrayed as dancing in a cremation ground and striding on a corpse (who is the form of lord Shiva himself). Kali is mother Gauri, the present wife of lord Shiva. Lord Shiva in his destructive aspect is known as Mahakala, and the divine Mother Gauri as kali or Mahakali.

The Sanskrit word kala is "death" on one hand and "time" on the other. Everything in this phenomenal world is time-bound. When a being's time Is over, its shakti is gone and the being is dead. Death, in other Words, is the end point in time of the life force (prana). Matter is neither created nor destroyed; it only changes form. Death is therefore a Change or transformation, which is essential for the renewal of energy (the life force) and spiritual growth. Attachment to the material form (the Physical body) causes fear of death. This is the basic fear rooted in our brain stem, the primitive brain, and is the basic obstacle in the Path of the spiritual growth. Shambhu and Nishumb are the demonic forces of Attachment, threatening our spiritual helpers and forcing them out of their abode. Invoking kali by these spiritual forces can bring an end to this threat. Kali thus removes the fear of death, the basic insecurity of the first chakra. For the ignorant ones who are attached to their physical body and are eternally insecure, she is ferocious, but for the Gods (the spiritual forces) she is Gauri, who has assumed the form of Kali to help them. In that ferocious form she conquers the demonic forces Of false attachment - Shambhu and Nishumbhu, Chand and Mund. The sadhak of Tantra has to conform his or her Shambhu and Nishumbhu, and through Invoking kali (kundalini) the sadhak can escape the clutches of fear and Death. The love of kali removes this fear and opens the door of knowledge (mahavidya) of eternity.

The physical body is dependent upon prana, flowing through the left and Right nostrils, or the ida and pingala, so called because they excite The working of ida and pingala nadis when active. The ida and pingala originate in the muladhara chakra (first chakra) with sushumna and Terminate in the left and right nostrils respectively. By pranayama, the Prana is controlled and the passage of sushumna nadi is opened. In an Individual, prana is breath, but it is the same prana or pranic force that Pervades the cosmos as time, movement, or frequencies. By mastering Prana the yogi becomes free from the bondage of time. Ida and pingala, the Lunar and the solar currents, keeps the sadhak time-bound and create in Him the fear of death. Sushumna is beyond time. It goes across the Brain strem to the cerebral cortex, the seat of consciousness, where matter is transformed into consciousness. When prana is made to flow through Sushumna, the evil forces of lunar and solar currents (Shambhu and Nishumbhu) are paralyzed and the Kaundalini is awakened from its deep sleep.

She rises up through the bramanadi, which is the center of sushumna, and Pierces the six chakras, dissolving the five basic elements into their Source, the mahat. These basic elements are the material constituents of the physical body. Any attachment to these elements in any form (desire) creates a terrifying kundalini experience. When the material attachments are removed by purification (bhuta-shuddhi), kali (Kundalini, the Primordial force) is please and the sadhak is able to have a pleasent Kundalini experience, which leads him or her beyond tattvas (tattvatic State) and beyond guna (gunatic state) to the realm of anada (bliss) and Transcends him to the region of eternity (beyond time-bound Consciousness), where there is no fear of death. Kali is therefore the Mahavidya That removes the avidya (ignorance) that makes us fear death. She is the first Mahavidya and also known as Aaadya (the first born) - one of the Names used for Kundalini shakti.

Kali's dwelling place - the heart

The cremation ground, Kali's dwelling place, denotes a place where The five elements (panca mahabhuta) are dissolved. Kali dwells where Dissolution takes place. In terms of devotion, worship, and sadhana, this denotes the dissolving of attachments, anger, lust, and other binding Emotions, feelings and ideas. The heart of the devotee is where this Burning away takes place, and it is in the heart that kali dwells. The Devotee makes her image in his heart and under her influence burns away all limitations and ignorance in the cremation fires. This inner Cremation fire in the heart is the fire of knowledge, jnanagni, which kali Bestows.

Beeja mantra:- Krim

To die daily is her daily worship everyday before we go to sleep we should empty the mind, as if each day was our last. This also makes each day our first and turns life itself into a Meditation.

Those who seek to merge themselves into the unknown, formless, uncreate nirvanic field are true worshippers of kali.

Parmhansa Ramakrishna one of the most well know revered modern Saints/teachers within the Hindu tradition, Kali is the most commonly known of Hindu Goddesses, but still not well understood. Yet much of what we admire in Ramakrishna-his love, bliss & universal spirit-is kali gift to us through him. Through him kali has already delivered us her message of the modern age.

Maa Kali Saadhna

Sadhna of Mahakali, the most superior among ten Mahavidyas of Tantra, is like Kalpavriksha which confers early success in this Kalyuga. The aspirant,having perfected this Sadhna does not face any kind of necessity in his lifeand attaining full sovereignty and final beatitude, he incurs the fulfillment of human birth.

This article presented by Yogiraj Kalidasanand is a torch bearer for the readers in the light of which they can march ahead towards totality.

Significance:

There are millions of Sadhna practices existing over the earth but the Sadhna of Ten Mahavidyas (The Eternal Mother Forces) has been presumed to be the greatest attainment. Among these ten, the Sadhna of Mahakali occupies the pivotal position. Since time immemorial this Sadhna has had been performed by the Yogis and ascetics. The aspirants of high order cherish a desire to perform Mahakali Sadhna by all means in their life. This Sadhna evokes innumerable advantages but the following results confirmed by attained aspirants, are realised instantly after the accomplishment of the Sadhna-

"Atha Kalimantraye Sadyovaksiddhiprapyivan Aravitairyah Sarvestam Prapnuvanti Jana Bhuvih."

1. It implies that an aspirant having perfected Mahakali Sadhna attains 'Vak Siddhi' (power of materialising the words whether it be a blessing or curse) and also attains the desired results in all the three realms.

2. This Sadhna emancipates the aspirant from all kinds of ailments.

3. On one hand this Sadhna bestows all kinds of material bliss and on the other hand it also confers final beatitude after paying the debt of nature.

4. No Sadhna is superior to this Sadhna for the annihilation of enemies,victory in law suits and security from all sides.

5. Since this Sadhna is one among Ten Mahavidyas, perfection of this opens the door for entrance into the majestic Siddhashram.

6. An early financial improvement and possession of manly vigour is possible through this Sadhna.

7. According to 'Kali Putro Falahpradah'. this Sadhna is ideal for the attainment of a competent son and also for ensuring the longevity, prosperity and security of the son.

In reality Kali Sadhna, highly extolled by all spiritual scholars, dispels all the deficiencies of life and leads the aspirant on the crest of a wave.

Auspicious Time:

Navaratri (the first nine days of the bright half of Aswin or Chaitra) is the ideal period for accomplishment of a Mahavidya Sadhna & therefore it is an advice to the aspirants that they should choose this auspicious period for performing Mahakali sadhna.

A Simple Sadhna:

Inspite of being the fundamental Sadhna of Tantra, the Sadhna of Mahakali is simple & devoid of intricacies. Moreover this Sadhna involves no adverse effect of any kind.

Mahakali Sadhna in real sense is a Sadhna for householders. No kind of discrimination exists for its performance. Any individual whether man or woman, scholar or illiterate, ascetic or householder, can accomplish this Sadhna. What I want to stress is that any person, desirous of leading an exalted & contented life must utilise ¬Navratri' period for performance of Mahakali Sadhna

Rules for Sadhna:

1. You must install before you the consecrated & energised Yantra & pictureof Mahakali.

2. On the first day, after worshipping & contemplating on the Goddess, you should start the recitation of the Mantra. You are free to perform either mental worship or worshipping with five articles (kumkum, flowers, incense, lamp & prasad).

3. Avoid the use of cot or bed. You should retire on the ground.

4. Meal should be taken only once a day & that also vegetarian diet without adding garlic or onion.

Perceptions:

On the third day of the Sadhna, the aspirant, while chanting the Mantra, may experience an intoxicating smell in his room. On the fifth day, he may hear the tinkling sound of bells & on the eighth day, he is presumed to realise the magnificent appearance of the Goddess Mahakali. The condition for such divine perception is the performance of Sadhna with full devotion, fidelity & in methodical manner.

Method:

On the first morning, after taking your bath, wear a sacred apparel & while facing towards East, be postured on your mat. Install the Yantra & picture of Goddess Mahakali before you & rekindle the lamp of clarified butter.First perform the worship of Lord Ganapati & then of the Guru.Thereafter,

worship the Yantra & picture.

Now take some water in your right hand & recite that till a particular day,you will complete one lakh recitations to achieve your particular purpose. Speak out the wish which you want to get fulfilled & also the date which you have fixed for completion of your Sadhna. Also implore the Goddess for granting strength so that you may come out victorious in your endeavour.

Reciting in such a manner, pour out the water in your palm onto the ground. You are not required to repeat this recitation everyday.

Now contemplate on Mahakali as given below-

Savaruhaammahabhimaghoradanshtram Hasanmukhim.
Chaturbhujamkhadagmundavarabhayakaram Shivam (1)
Mundamaladharamdevi Lolajihvandigambaram.
Evam Sanchintayetkalim Shamasanalayavsinim (2)

Thereafter, using the rosary of Rudraksh complete at least Twenty one roundsof rosary everyday. However you should do same number of rosary rounds daily till the total number of Mantra recitations becomes One Lakh (One Hundred Thousand). The mantra for recitation is-

|| Kreem Kreem Kreem Hreem Hreem Hoom Hoom
Dakshine Kalike Kreem Kreem Kreem Hreem Hreem Hoom Hoom Swaha ||